The traditions of each nation are closely connected with its food culture. National cuisine, with its diversity and historically formed characteristics, reflects the culinary taste and character of a people.

The shared consumption of food is not merely an act of nourishment; it is a form of human interaction, and food in this context becomes a symbol of a people’s identity and an expression of their national and cultural distinctiveness. Food and drink are an important element of social relations.

Together with other traditions, we are united by the food culture of one of Georgia’s oldest regions — Abkhazia, which is currently under temporary occupation. Here lie important centres of Georgian Christian culture: the churches and monasteries of Mokvi, Ilori, Bedia, Bichvinta, and Dranda, which are examples of Georgian architecture and are adorned with Georgian carvings, frescoes, and inscriptions. Local customs, folklore, and a long history of coexistence demonstrate the cultural proximity of Georgians and Abkhazians, which is naturally reflected in their gastronomic traditions as well.

As in many regions of the world, the development of food culture in Abkhazia was shaped by the ecological environment, the social conditions of the population, and the religious and ritual beliefs and practices of the ethnic group.

Food culture acquires particular significance in traditional rituals and customs. One example of this is the Abkhaz wedding ritual a dzhkhagara. During its performance, stuffed breads called kvikvini were baked, reminiscent of khachapuri.^[1] Kvikvini was a round loaf made from millet or wheat dough, containing a boiled egg and flax or hemp seeds.^[2]

Among the principal characteristics of Abkhaz gastronomic culture are the wide variety of seasonings, salt-based condiments, and sauces (including adjika, asydzbal — a tkemali plum sauce, akatsakhur sydzbal — a barberry sauce, pomegranate sauce, and others); the prominent role of maize and millet (cereal grains) in the daily diet; milk and dairy products (including various cheeses, milk-based dishes, the cultural importance of goats, and goat-milk products); honey and honey-based foods; as well as alcoholic beverages, such as fruit brandies (including those distilled from feijoa and citrus fruits), chacha (from grapes), and wines produced from indigenous Abkhaz grape varieties, including Lykhny, Amlakhu, Avasirkhva, and others.

When speaking of Abkhaz cuisine, the first thing that comes to mind is Abkhaz adjika — the gastronomic symbol of the region. There was a time when no visitor would leave Abkhazia without taking some adjika with them. Its defining ingredients are smoked hot red peppers and locally grown dried herbs and spices. Abkhaz adjika is considered the ideal accompaniment to abista, the Abkhaz version of ghomi. Abista is an indispensable part of the daily diet and is traditionally served alongside virtually every Abkhaz dish. Ghomi was once widespread among the peoples of the Caucasus; however, before the introduction of maize, it was prepared from a cereal grain known as ghomi^[3] rather than from cornmeal as it is today.

The Abkhazians also prepared ashlarkunta, a very thin porridge resembling ghomi, to which crumbled cheese was added. It was seasoned with walnut oil and served hot.

This dish is known by different names among the peoples of the Caucasus: the Abazins call it „basta“, the Adyghe „mamrys“, while in Georgian it is known as „ghomi“ (or „ghumu“ in the Megrelian dialect).

Particularly noteworthy is the Abkhaz version of elarji, known as chemkva. Its defining characteristic is its pure white colour. Unlike Megrelian elarji, chemkva is prepared exclusively from maize flour (the flour used for mchadi), which is cooked in milk. Once the porridge has been cooked, thin, layered slices of semi-ripened fresh cheese (chkinti kveli) or freshly kneaded selegini (sulguni) are added. After the mixture has been thoroughly cooked, it is transferred to a serving dish with wet hands and is often rolled like a filled pastry. It is served either with matsoni sweetened with honey or on its own.

Abkhaz gastronomic culture has traditionally developed around pastoralism. Much of Abkhazia is mountainous, and the rural population has long relied on livestock breeding, including transhumant herding. Milk was processed in shepherds’ huts on the mountain pastures, where dairy products were also prepared. Dough-based dishes were cooked in milk, and meat was often boiled in it as well. These pastoral conditions gave rise to a rich tradition of milk-based cuisine, including dishes such as boiled kid goat.

In Abkhazia, milk and dairy products also had important medicinal uses. People suffering from gastrointestinal disorders were given fermented buffalo milk mixed with honey. Goat’s milk, often combined with goat fat, was used to treat respiratory ailments and colds. It was also customary for boys to drink raw goat’s milk shortly after milking, which was believed to promote health and strength.

Abkhaz food culture is highly interesting in its essence. This may also have contributed to the region’s reputation for longevity.^[4] The population rarely consumed fatty or fried foods, and their diet consisted predominantly of boiled dishes and dairy products. Moderation in eating was regarded as a fundamental principle of Abkhaz culinary culture.

Younger family members would wait until the elders had taken their seats at the table and the head of the household had begun eating. Small children were often seated at a separate table. Particular importance was attached to the nutrition of both children and nursing or pregnant women. One well-known example is the milk porridge made with corn flour, apshvtrk (Abkhaz: ÀŸÀŸÀ¦À²À˜À§À¼). The corn flour is lightly roasted in ghee until it turns golden, then boiling milk is added, along with a pinch of salt and honey, and the mixture is simmered with constant stirring. This porridge was considered especially beneficial for nursing mothers and was also given to infants from the age of six months onward.

During pregnancy, Abkhaz culinary tradition prohibited the consumption of alcoholic beverages, honey, and certain internal organs of domestic animals and poultry, such as the liver, spleen, head and feet, and eyes.^[5] Pregnant women were also discouraged from drinking milk, especially after consuming fish. The consumption of mutton, sour foods, and very spicy dishes was likewise forbidden (similar restrictions are also found in Megrelian food traditions). The expression „vashiners monkath osursho“, referring to a taboo, once again highlights our shared culture and common roots.

One of the important dishes is ashvchap’an — a kneaded cheese preparation. Salt and fresh ripened cheese (chkinti kveli, known in Megrelian as mouliri, i.e. ripened fresh cheese) are added to hot water and then kneaded or melted. It is often served with arsmgial (walnut mchadi made from yellow corn and soybean flour). As for sulguni cheese, which was traditionally stored in lakkhuti or lagvani, it was referred to as ashvlagvan or ashilagvan.

Among enthusiasts and researchers of Megrelian and Abkhaz traditional cuisine, there is still debate today regarding the origin of dzrdz. Dzrdz is a dish prepared with matsoni (yogurt), adjika, fresh onions, fresh garlic, salt, and fresh (tender) herbs. Boiled eggs, cut in half, are then placed in this sauce and served with hot ghomi. Dzrdz can be prepared either with red Abkhaz adjika or with a green, mint-based adjika.

Ashvyrkhua (Abkhaz: ÀˆÀ¨À²À«À¼À³À§) is a dish similar to Megrelian gebzhalia, although unlike the Megrelian version, it is not placed in a yogurt-based sauce. Fresh curd cheese is placed in hot water and thoroughly kneaded. Into the resulting mass, finely chopped green onions, coriander, mint, parsley, and green chili peppers are layered together with salt. The cheese is then cut into rectangular pieces and served.

In Abkhazia, dairy products held as important a place as hamo^[6] in Samegrelo. For winter storage, sheep or goat cheese was prepared in a traditional Abkhaz patskha,^[7] in the form of akhatashǝ (Abkhaz: ÀÀµÀ²ÀÀ¨ǝ), a type of „guda“ (sheepskin sack) cheese. Initially, crumbled fresh cheese (sometimes mixed with matsoni yogurt) was placed in the skin bag. Cream or milk was then added. Once a certain amount had accumulated, salt was added. This process was repeated until the skin bag was filled, after which it was hung in the patskha and dried over smoke.

As already noted, meat consumption mainly consisted of goat meat, either boiled in milk or fried. In Abkhazia, as in many regions of Samegrelo, beef shoulder held a special place in ritual feasts, while the tradition of gifting a cattle’s head at weddings was also widespread.^[8]

Later, as the influence of Islam weakened and following the establishment of Soviet rule, pork also became popular — particularly roasted piglet with adjika and cured pork. Other common dishes included cured beef^[9] prepared in the Abkhaz manner, smoked duck, and kupati (sausages) with pomegranate, which created a distinctive combination of flavours.

At major feasts and wedding celebrations, an ox was slaughtered in honour of an important guest. The tamada or guest of honour was always served the head of the animal as a guarantee of its quality, while the shoulder was presented whole, without being cut, as part of the ceremonial table. There was also a traditional recipe for offal (e.g. liver, heart, tripe, feet, and other internal organs and secondary cuts). These were seasoned with hot adjika and wrapped in the stomach lining, which was then stitched shut and roasted over hot coals.

Offal dishes were always popular; one example is amguachapa — boiled liver seasoned with coriander and Abkhaz adjika.

There were also occasions when a goat or calf was roasted whole over embers and served to an honoured guest. During roasting, the meat was continuously basted with a marinade of smoked hot pepper and salt, or with a mixture of pomegranate, salt, and pepper, which gave the meat a reddish, appetising appearance.

The cutting of beef in a way that involved breaking bones was considered unacceptable; instead, meat was separated only at the joints, as each cut had a specific function determined by the guest’s social status.

For winter storage, aq’urma-q’aurma was kept in small lagvani vessels. Traditionally, it was prepared from mutton or veal, which was slowly simmered in its own juices with a variety of spices, salt, and medicinal herbs until very tender. It was then transferred to a clay vessel and buried in the ground for preservation. During the winter, it was placed in the centre of a bowl of hot abista to keep it warm and was eaten together with wine or fruit brandy.

On page 32 of the very first „Georgian Cuisine“ cookbook, published in 1874, one finds recipe No. 48 for an Abkhazian dish, which, according to the recipe, was made with mutton (lamb).^[10] The bone-in rib cut (chalaghaji) had to be sliced lengthwise so that the bone remained attached. A mixture of finely minced meat, onions, salt, pepper, and a beaten egg was then to be placed on top. Finally, it was sprinkled with breadcrumbs and fried in a pan with ghee.

For winter, not only beef but also poultry and game were smoked and cured, and these were invariably served with abista.

One noteworthy poultry dish is akvtǝzh — boiled hen removed from the cooking liquid, scored with shallow cuts, and thoroughly rubbed with Abkhaz walnut adjika. A closely related dish is also found in Guria, where it is prepared with Gurian adjika and is known as „shetutuli katami“ (“rubbed chicken”), providing another example of culinary parallels and the cultural affinity between the two regions.

Akhul is the name given to vegetable dishes prepared with walnuts. One example of akhuli is kezhera (kohlrabi) pkhali: the leaves and thick white stems of the kohlrabi are first pickled, then thoroughly washed, drained, and mixed with ground walnuts, garlic, coriander, pepper, and salt. If the acidity is insufficient, vinegar is added.

Akutagchaba (Abkhaz: À¦À³À‚ÀÀ¶ǝ) is an Abkhaz egg dish, often eaten as a hangover remedy, accompanied by wild plum (tkemali) or fruit brandy. The yolks of hard-boiled eggs are removed and placed in a bowl, where they are mixed with Abkhaz walnut adjika diluted with pomegranate juice or lightly boiled vinegar. The resulting mixture is used to refill the egg whites, which have been cut lengthwise. The two halves are then rejoined, and the outside is coated with hot Abkhaz adjika, giving the eggs the appearance of dyed Easter eggs.

According to some sources, the Abkhazians traditionally did not eat horse or hare meat, nor did they consume mussels or oysters. E. Erickson writes that „the Abkhazians, like the ancient Egyptians, do not eat sturgeon or catfish, but they regularly consume mullet, red mullet, herring, and flounder, which they either fry or smoke.“^[11] Smoked or cured fish was a staple in every household.

The nettle pkhali found throughout Georgia was likewise a common dish among the Abkhazians, where it is known as akhuatschapa, a walnut-based nettle pkhali. Another traditional dish is aqrdtsa, a bean stew prepared in much the same way as in the Inner Kartli region of eastern Georgia.

Also noteworthy is akurch’ach’a — a pan-fried cheese and walnut dish. Finely chopped onions are sautéed in walnut oil, after which crumbled cheese mixed with adjika and beaten eggs are added. Once the mixture has cooled, ground walnuts blended with mint, garlic, and coriander are incorporated and thoroughly mixed. The dish is traditionally served with hot ghomi.

An interesting phenomenon is the grape varieties found in Abkhazia, such as azhshkvakva — a white grape wine variety, and amlakhu — an indigenous pink grape variety. Efforts are currently underway to restore these cultivars. Xenophon^[12] provides references to wine produced in the northern regions, which the Hellenes perceived as sour or bitter; however, when diluted with water, it was considered more pleasant and aromatic. The climate of Abkhazia is subtropical and humid, and in some areas even excessively humid, which has historically resulted in a long vegetative cycle for the vine, often extending until the end of November. Viticulture, as in many regions of Georgia, developed in Abkhazia several millennia ago. Among the local grape varieties are amlakhu, avasirkhva, and atsnizh.

In Abkhaz wine production, several well-known brands are widely recognised, including „Abkhazia’s Bouquet“, „Psou“, „Lykhny“, „Apsny“, and „Anakopia“, which remain popular to this day. A traditional practice also included the production of tsqavi (cherry laurel) wine, made from cherry laurel, which grew abundantly in the territory.

Fruit-based and chacha (grape) spirits were prepared in almost every household. In addition to alcoholic beverages, Abkhaz culinary tradition also includes a variety of infusions, such as honey infusion and ashǝmkhadzǝi — „tsqavi water“, a refreshing sweet-and-sour drink made from cherry laurel.

One should also mention Abkhaz desserts and sweets, including dried fruits and jams. Citrus jam, according to one version, is made from whole unpeeled mandarins, while according to another, it is a mixture of oranges, lemons, and grapefruits. These preserved aromas in jars represent a condensed essence of Abkhazia’s nature and are considered a true masterpiece of Abkhaz cuisine.

In addition, as in the whole of western Georgia, ajanjiha (janjukha) is prepared in Abkhazia, made from nuts and cornmeal-based pelamushi. Candied citrus fruits and a wide variety of dried fruits are also widespread.

Gastronomy has always been, and continues to be, an important part of our culture and identity. We are peoples of a shared geographical and cultural space, and therefore we have many common features both in customs and rituals and in gastronomy, although each region also retains its own culinary distinctiveness. Hospitality, a distinctive table culture, and the characteristic Abkhaz sense of etiquette are among the foundational values that continue to live on within this shared Georgian–Abkhaz cultural space.

And so — gupkhachara; may it be enjoyed and bring pleasure.

Dalila Tsatava

Researcher of Gastronomic Culture

^[1] Gulia, D. History of Abkhazia. Tbilisi, 1925.

^[2] The ritual was connected with the ceremonial escorting of the bride to fetch water. Only married women attended it. After a specially arranged meal, the bride, dressed in new clothing, was led to a river or spring by female relatives of the family or by her mother-in-law. There, an older woman would begin a prayer, asking the water deity — „Dzdzlan“ — for mercy upon the new member of the family. The bride’s dress was then dampened with water, and the kvikvini egg and broken pieces of bread were cast into the water, while the remainder (even if only a small portion) was eaten. Only after this rite had been performed could the bride go to fetch water.

^[3] In Georgian, „ghomi“ denotes both the plant (Panicum miliaceum, a species of millet) and the dish prepared from it (and from related grains). Hence the Georgian forms „millet ghomi“, „maize ghomi“, and „proso-millet ghomi“. Today, however, ghomi is prepared from cornmeal both in Abkhazia and in Samegrelo, with a small amount of salt added.

^[4] «Among the Long-Lived of Abkhazia». D. I. Gulia Abkhazian Institute of Language, Literature and History, Academy of Sciences of the Georgian SSR. «Metsniereba», Tbilisi, 1987.

^[5] Lortkipanidze, M. The Abkhazians and Abkhazia. Tbilisi: „Ganatleba“ Publishing House, 1990.

Kopeshavidze, G. Culture and Daily Life of the Abkhazians. Tbilisi: Metsniereba, 1985.

^[6] „Hamo“ (Megrelian) – pleasant, tasty, wholesome, bringing comfort. A general term for all kinds of dairy products.

^[7] Patskha – a traditional wooden farm structure common in western Georgia.

^[8] Kopeshavidze, G. Abkhaz Cuisine. Sukhumi, 1989.

Sakhokia, T. Travels. „Sabchota Ajara“, 1985.

^[9] Cured meat – salted and dried (sometimes smoked) meat, prepared for long-term storage.

^[10] Jorjadze, Barbare. 1874. Georgian Cuisine and Household Management: Tried and Tested Information, with a Supplement of Certain Russian Dishes. Tbilisi: E. Kheladze Printing House. https://dspace.nplg.gov.ge/handle/1234/177826

^[11] Erickson, E. 1899. «Memories of Batumi and Its Surroundings». Natural Science and Geography: A Popular Science and Pedagogical Journal, no. 6 (August): 1–27. P. 20.

[12] Xenophon (430–355 BC), general and historian, a pupil of Socrates. Apollonius of Rhodes, Argonautica, 1975.